The present article consists of four parts, and the first part examines the concept of life-world from the phenomenological perspective and argues that the characteristic features of the life-world would be through inspection, analysis and description of the life as we encounter it devoid of scientific explanations. The second part of the paper develops the idea that religion finds its meaning and significance only in the domain of life-world because the phenomena that one experiences in the religious acts take place primarily in a pre-theoretical way. Thus, it is argued that the operative dimension of phenomenology of religious consciousness involves a new understanding of subjectivity—a passive plane of subjectivity—whose locus is differently conceived by Husserl, Scheler and Heidegger. The third part of the paper draws attention to the religious phenomena whose intended structures and meanings go beyond mediation and suggests that symbols form a realm between objectively given things and subjectively intended meanings. In other words, religious symbols serve as indispensable mediating bridges. The final part of the paper proposes that religious experiences like all other experiences, though are rooted in life-world, yet it transcends its worldly contents.

中文翻译：

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生活世界与宗教意识

本文分为四个部分，第一部分从现象学的角度考察了生活世界的概念，并认为生活世界的特征是通过对我们所遇到的生活进行考察，分析和描述来避免的。科学的解释。本文的第二部分提出了这样一种观念，即宗教只能在生活世界中找到其意义和意义，因为人们在宗教行为中经历的现象主要是通过一种前理论的方式发生的。因此，有人认为，宗教意识现象学的可操作性涉及对主体性的新理解，即主体性的被动平面，而其轨迹由胡塞尔，舍勒和海德格尔构想不同。本文的第三部分提请人们注意宗教现象，其预期的结构和意义超出了调解范围，并建议符号构成客观赋予的事物与主观预期意义之间的境界。换句话说，宗教象征是必不可少的中介桥梁。本文的最后部分提出，宗教经验与其他所有经验一样，虽然植根于生活世界，但却超越了其世俗的内容。